Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.

* 1.1¶ And the people of Niniue belee∣ued God, and proclaymed fasting,

and arayed themselues in sacke∣cloth, as well the great as the small of them.

This place of the repentance of the Ni∣niuets, is worthie the remembrance, and diligently to be noted: and it is not onely knowne to the godly teachers, but also to the hypocrytes, sacrificing Priestes, and Monkes. For these men alwayes in spea∣king of repentaunce, are woont to bring foorth streight way the example of the Ni∣niuets, and to exhort their Church to re∣pent by theyr example. But they choose out in this place, onely those things which make more to the stablishing of hipocrisie, than to the setting foorth of true repen∣taunce. For that which the text sayth (they beléeued in the Lorde) they couertly omit, and take onely for their purpose, fasting, and sackcloth, and perswade themselues that they preach true repentaunce, when they vrge the church to fast certain dayes, and to go woolwarde without linnen. For they thinke that by eating of bread onely, and by drinking water, & by going wool∣warde

their sinnes are done away before God, and that these are merits, for the which God doth omitte the fault and pu∣nishment of sinne. And in the meane time they make no mentiō of the true acknow∣ledging of their sinnes, of the true fayth in Christ (for the which fayth alone, God is mercifull vnto vs) and of the true fruites of fayth, and repentaunce. But this place conteyneth a manifest and plaine doctrine of true repentaunce. Wherfore, let vs o∣mit the dreames of Monkes, and learne out of this place true repentaunce, which God regardeth, and which saueth and de∣liuereth vs in extréeme perils.

And first of all, before we come to the explication of repentance, we must know that the repentaunce is not in vaine in the Church, but of great force before God, ob∣teyning for vs the true and euerlasting saluation.

* 1.2There were sometymes certaine here∣tikes called Nouations, which left to the sinner after he was baptised, and had re∣ceyued once remission of his sinnes, no place of repentance. But the error of these

men is manifestly refuted, by many eui∣dent testimonies of Scripture.* 1.3 As in the thirde of Hieremie, where the Lord spea∣keth to the people thus: Commonly when a man putteth away his wyfe, and she go∣eth from him, and maryeth with another, then the question is: should he resort vnto hir any more after that? Is not his fielde then defiled, and vncleane? But as for thée, thou hast played the harlot with ma∣ny louers:* 1.4 yet turne againe to me sayth the Lorde. And againe he sayth: If that nation repent, I will also repent. The Parables also in the .xv.* 1.5 of Luke teach the same thing, by the lost shéepe, by the lost grote, by the prodigall sonne. Wherefore let vs vnderstand, that true repentaunce is most acceptable vnto God, and auayle∣able to saluation, sometimes corporally, as appeareth here by the example of the Ni∣niuets, but alwayes eternally.

Let vs now therfore sée what we must doe, when we haue sinned, and for sinne deserued, most grieuous punishment, both corporall, and eternall, as the Niniuetes deserued. First, let vs truely repent, and

wée shall obtaine not onely remission of sinne, but also release of punishment. It is not necessary that we should be curious or muche inquisitiue, when as this present place brieflye (yet notwithstanding, both godly and truely) teacheth vs the true and perfite way to repent. For the Scripture sayth: the people of Niniue beleued in the Lorde. This is the true and certaine way of repentaunce to beléeue in the Lorde.

The which thing being vttered and spo∣ken: Epicures, and contemners of true godlynesse, can scarce refraine laughter, estéeming that there is nothing more easie to be done, than to beleue in the Lord. But I would not that we should erre. For whē fayth in the Lorde, is required of vs, let vs knowe and vnderstande that a worke, no lesse hard, heauenly, and diuine, is requi∣red of vs, than was the creation of heauen and earth. If a man should say vnto thée, make heauen and earth, thou wouldest thinke that a worke impossible, and aboue thy strength were required of thée. But when it is sayde: beléeue in the Lorde, a thing no lesse impossible is required of thée

then the creation of heauen and earth.* 1.6 Impossible I meane it is to fleshe & bloud, but not impossible to the spirite, and spiri∣tuall force. The which thing to explicate, let vs take the example of the Niniuetes. For where as it is sayde, that they belée∣ued in the Lorde, it is ment that they belée∣ued the sermon which IONAS made at the commaundement of the Lorde, that it was the true, diuine, and heauenly voyce of God. But how hard a thing it was to be∣léeue this, many thinges doe declare.* 1.7 For first of all, if we haue respect to the person of IONAS, although he were counted a great Prophete among the Israelites: yet notwithstanding, he was not of so great authoritie among the Niniuetes, whiche were vncircumcised Gentiles. It is mar∣uell therefore that they sayde not, what haue we to do with that Iew, that straun∣ger? what meaneth that fugitiue, and runnagate fellow? hath God talked more with him than with our Bishops and high Priestes? If it had béene the purpose of God to ouerthrowe our Citie, woulde hée not sooner haue reuealed it to our King, or

to some of our chiefe rulers in the Citie, than to this runneawaye Iewe. But nei∣ther the Citizens, nor the Magistrates, nor the King himselfe, obiected any suche thing to IONAS, but simply beléeued his worde, as the worde of God. Wherefore, it is manifest that they were stirred vp to beléeue, not by humane power, but by heauenly force, euen by the spirit of God. Furthermore, if we marke the text well, when it sayth: They beléeued in the Lord, it shall easily appeare that fayth is not a humane worke, but a diuine worke. For to beléeue in the Lorde comprehendeth thrée things. 1 The first is, to beléeue y^t the lawe of God is true, when it reproueth vs of sinne, and condemneth vs for sinne, and pronounceth vs to be guiltie of all, as well corporall as eternall punishmentes. But to beléeue this, is not a worke of the fleshe, but a worke of the spirite. Let vs beholde therefore the sermon of IONAS. There are yet (sayth hée) fortie dayes, and then shall Niniue be ouerthrowne. This is a sermon of the lawe, which is in effect, as if he had sayde: You Niniuets, ye are

vngodly men, and the moste wicked sin∣ners in the whole world. Wherfore, God within fortie dayes will so ouerthrowe, and destroye your Citie, that ye shall be cast both body and soule into hell. To take such a sermon in good part, and to beléeue the same to be true, is not of the flesh and bloude, but a worke of the holy ghost. For men being left and giuen ouer vnto their strength cannot abyde to be reprehended, much lesse to be tolde, that they shall bée damned. Wherefore, if they pacientlye beare reprehension, and acknowledge their sinne and damnation, it is manifest that they are indewed with the power of the holy ghost.

2 Secondly, to beléeue in the Lorde, is to beléeue the promise made to Abraham, as concerning Christ, that is, to beléeue that the remission of our sinnes, our lyfe, and saluation is eternall, true, and infalli∣ble. But to beléeue this, cannot be brought to passe in man, but only by the holy ghost. For it is not a worke of the flesh, or of hu∣mane wisedome, but only of the spirite of God. Let vs therefore once agayne con∣sider

of the sermon of IONAS, There are yet (saith he) fortie daies, and then shal Ni∣niue be destroyed. Although this sermon séemeth only to be a sermon of the law: yet notwithstanding, he which vnderstan∣deth the lawe of God aryghte, he vnder∣standeth also that in this sermon is contei∣ned the sermon of the Gospell of Christ. For Paule (as concerning the law) sayth,* 1.8 The law is a schoolemaister vnto Christ. Wheresoeuer therfore the lawe doth con∣demne vs, there doth it referre vs vnto Christ, that wée might be deliuered from damnation. Moreouer, S. Paule sayth, The scripture (that is the law of the Lord) hath concluded al things vnder sinne, that the promise of the faith of Christ Iesus might be giuen to those y^e beleue: That is to say. The law bringeth vs to the know¦ledge of sinne, not that we shoulde perish in sinne, but that we shoulde be referred to Christ by fayth, and by him obtayne saluation. Also the Lorde by the mouth of Ezechiell sayth,* 1.9 I will not the death of a sinner, but rather that he turne from his wickednesse and lyue. But the law threat∣neth

death to the sinner, yet, not that hée shoulde perishe by death, but to the ende he might be stirred vp to come vnto Christ by fayth, and so obtaine lyfe. So this ser∣mon of IONAS includeth in it selfe the Gospell of the séede of Abraham, as con∣cerning Christ. For he woulde not that the Niniuets should perishe, but that they shoulde be conuerted to the séede of Abra∣ham (which is Christ) by faith, and might haue in him remission of sinnes, and eter∣nall lyfe. To beléeue this, is not a worke of the flesh, but of the spirite.

3 Thirdly, to beléeue in the Lorde, com∣prehendeth also in it selfe, to beléeue the commaundementes of the Lorde to be di∣uine, and that it is necessarie to exhibite vnto them obedience by faith, and to bring forth the true fruites of repentaunce, namely, the acknowledge of our sinne and fayth in Christ. To doe this also, we are vnable without the ayde of Gods spirite. For we cannot truly obey the commaun∣dements of God, vnlesse the Lorde encline our hartes therevnto by his holye spirite. Wherefore, when it is sayd in the texte,

that the Niniuets beléeued the Lorde, it meaneth not that they only had a light be∣liefe, and imagination of God, but it sig∣nifieth that they shewed foorth these thrée things, namely, that they beléeued them∣selues to be sinners, and that they deser∣ued not only destruction, but also eternall damnation. Secondly, that they beléeued to receiue pardon and forgiuenesse of their sinnes for the seede of Abraham onelye (which was Christ) whose Prophete IO∣NAS was. Thirdly, it signifieth that they determined with themselues euer after to auoyde sinne, and to obey the commaun∣dements of God. This is that true repen∣tance which God regardeth, and which obteyneth remission of sinnes and punish∣ments.

What meaneth it then, that the Nini∣uets proclaime a fast, and put on sacke∣cloth? These are not the true workes of repentaunce, but they are the externall signes of repentaunce. For fasting is not auayleable to put away sinne,* 1.10 but serueth only to chastise the fleshe, and to make it apt and obedient to heare the worde of

God. Therefore when the Niniuets pro∣claimed a fasting, they did it to the ende the Citizens might come sober to the ser∣mon, and euery man to doe his dutie. But whereas they did put on sackecloth, (that is, base apparell) it is a signe and token of publike sorrowe and griefe for sinne, and an admonition to true repentance, which is the chiefest thing to be looked for, as shal appeare by the proclamation of the king.

Notes

• * 1.1

  The text.
• * 1.2

  Nouation heretikes.
• * 1.3

  Hiere. 3.
• * 1.4

  Hiere. 18.
• * 1.5

  Luke. 15.
• * 1.6

  Math. 19.
• * 1.7

  4. King. 14.
• * 1.8

  Galath. 3.
• * 1.9

  Chap. 18.
• * 1.10

  The ende of fasting.